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  <h1 class="h11">外篇 卷四十七 刺骄</h1>
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<div class="articleContent" id="articleContent"> <p>抱朴子曰：生乎世贵之门，居乎热烈之势，率多不与骄期而骄自来矣。非夫超群之器，不辩於免盈溢之过也。盖劳谦虚己，则附之者众；骄慢倨傲，则去之者多；附之者众，则安之徽也；去之者多，则危之诊也。</p><p>存亡之机，於是乎在。轻而为之，不亦蔽哉！亦有出自卑碎，由微而著，徒以翕肩敛迹，偓伊侧立，低眉屈膝，奉附权豪，因缘运会，超越不次，毛成翼长，蝉蜕泉壤，便自轩昂，目不步足，器满意得，视人犹芥。或曲晏密集，管弦嘈杂，後宾填门，不复接引。或於同造之中，偏有所见，复未必全得也。直以求之，差勤以数接其情，苞苴继到，壶榼不旷者耳。</p><p>孟轲所谓爱而不敬，豕畜之也。而多有行诸，云是自尊重之道。自尊重之道，乃在乎以贵下贱，卑以自牧，非此之谓也。乃衰薄之弊俗，膏肓之废疾，安共为之，可悲者也。若夫伟人巨器，量逸韵远，高蹈独往，萧然自得，身寄波流之间，神跻九玄之表，道足於内，遗物於外，冠摧履决，蓝缕带索，何肯与俗人竞干佐之便僻，修佞幸之媚容，效上林喋喋之啬夫，为春蜩夏绳之聒耳！</p><p>求之以貌，责之以妍，俗人徒睹其外形之粗简，不能察其精神之渊邈，务在皮肤，不料心志，虽怀英抱异，绝伦迈世，事动可以悟举世之术，言发足以解古今之惑，含章括囊，非法不谈，而茅蓬不能动万钧之铿锵，侏儒不能看重仞之弘丽，因而蚩之，谓为凡愦。夫非汉滨之人，不能料明珠於泥沦之虫奉；非泣血之民，不能识夜光於重崖之里。虫焦螟之屯蚊眉之中，而笑弥天之大鹏；寸鲋游牛迹之水，不贵横海之巨鳞。故道业不足以相涉，聪明不足以相逮。理自不合，无所多怪。所以疾之而不能默者，愿夫在位君子，无以貌取人，勉勖谦损，以永天秩耳。</p><p>抱朴子曰：世人闻戴叔鸾阮嗣宗傲俗自放，见谓大度，而不量其材力非傲生之匹，而慕学之。或乱项科头，或裸袒蹲夷，或濯脚於稠众，或溲便於人前，或停客而独食，或行酒而止所亲，此盖左衽之所为，非诸夏之快事也。夫以戴阮之才学，犹以躭踔自病，得失财不相补，向使二生敬蹈检括，恂恂以接物，竞竞以御用 ，其至到何适但尔哉！况不及之远者，而遵修其业，其速祸危身，将不移陰，何徒不以清德见待而已乎！</p><p>昔者西施痛而卧於道侧，姿颜妖丽，兰麝芬馥，见者咸美其容而念其疾，莫不踌躇焉。於是邻女慕之，因伪疾伏於路间，形状既丑，加之酷臭，行人皆憎其貌而恶其气，莫不睨面掩鼻，疾趋而过焉。今世人无戴阮之自然，而效其倨慢，亦是丑女暗於自量之类也。帝者犹执子弟之礼於三老五更者，率人以敬也。人而无礼，其刺深矣。夫慢人必不敬其亲也，</p><p>盖欲人之敬之，必见自敬焉。不修善事，则为恶人，无事於大，则为小人。纣为无道，见称独夫；仲尼陪臣，谓为素王。则君子不在乎富贵矣。今为犯礼之行，而不喜闻遄死之讥，是负豕而憎说其臭，投泥而讳人言其污也。</p><p>昔辛有见被发而祭者，知戎之将炽。余观怀悯之世，俗尚骄亵，夷虏自遇，其後羌胡 猾夏，侵掠上京，及悟斯事，乃先著之妖怪也。今天下向平，中兴有徵，何可不共改既往之失，修济济之美乎！夫入虎狼之群，後知贲育之壮勇；处礼废之俗，乃知雅人之不渝。道化凌迟，流遁遂往，贤士儒者，所宜共惜，法当扣心同慨，矫而正之。若力之不能，未如之何，且当竹柏其行，使岁寒而无改也。何有便当崩腾竞逐其醟茸之徒，以取容於若曹邪！去道弥远，可谓为痛叹者也。</p><p>其或峨然守正，确尔不移，不蓬转以随众，不改雅以入郑者，人莫能憎而知其善，而斯以不同於己者，便共仇雠而不数之。嗟乎，衰弊乃可尔邪，君子能使以亢亮方楞，无党 於俗，扬清波以激浊流，执劲矢以厉群枉，不过当不见容与，不得富贵耳。天爵苟存於吾体者，以此独立不达，亦何苦何恨乎？而便当伐本瓦合，食甫糟握泥，剸足适履，毁方入圆，不亦剧乎！</p><p>夫节士不能使人敬之而志不可夺也，不能使人不憎之而道不可屈也，不能令人不辱之而荣犹在我也，不能令人不摈之而操不可改也。故分定计决，劝沮不能干，乐天知命，忧惧不能入，困瘁而益坚，穷否而不悔，诚能用心如此者，亦安肯草靡薄啊，以索凿枘，效乎礼之所弃者之所为哉！</p><p>抱朴子曰：闻之汉末诸无行，自相品藻次第，群骄慢傲，不入道检者，为都魁雄伯，四通八达，皆背叛礼教而从肆邪僻，讪毁真正，中伤非党 ，口习 丑言，身行弊事，凡所云为，使人不忍论也。夫古人所谓通达者，谓通於道德，达於仁义耳。岂谓通乎亵黩而达於婬邪哉！</p><p>有似盗跖，自谓有圣人之道五者也。此俗之伤破人伦，剧於寇贼之来，不能经久，岂所损坏一服而已！若夫贵门子孙，及在位之士，不惜典刑，而皆科头袒体，踞见宾客，既辱天官，又移染庸民，後生晚出，见彼或已经清资，或佻窃虚名，而躬自为之，则凡夫便谓立身当世，莫此之为美也。夫守礼防者苦且难，而其人多穷贱焉；恣骄放者乐且易，而为者皆速达焉。於是俗人莫不委此而就彼矣。</p><p>世间或有少无清白之操业，长以买官而富贵，或亦其所知足以自饰也，其党 与足以相引也，而无行之子，便指以为证，曰：彼纵情 恣欲而不妨其赫奕矣，此敕身履道而不免於贫贱矣。而不知荣显者有幸，而顿沦者不遇，皆不由其行也。然所谓四通八达者，爱助附己为之，履不及纳，带不暇结，携手升堂，连袂入室，出则接膝，请会则直致，所惠则得多，属托则常听，所欲则必副，言论则见饶，有患则见救，所论荐则蹇驴蒙龙骏之价，所中伤则孝己受商臣之谈。故小人之赴也，若决积水於万仞之高堤，而放烈火乎云梦之枯草焉。欲望 萧雍济济，後生有式，是犹炙冰使燥，积灰令炽矣。</p> </div>
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